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Stephen Bantu Biko: an Agent of Change in South Africa’S Socio-Politico-Religious Landscape

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Stephen Bantu Biko: an Agent of Change in South Africa’S Socio-Politico-Religious Landscape HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 9 Original Research Stephen Bantu Biko: An agent of change in South Africa’s socio-politico-religious landscape Author: This article examines and analyses Biko’s contribution to the liberation struggle in 1 Ramathate T.H. Dolamo South Africa from the perspective of politics and religion. Through his leading participation Affiliation: in Black Consciousness Movement and Black Theology Project, Biko has not only influenced 1Department of Philosophy, the direction of the liberation agenda, but he has also left a legacy that if the liberated and Practical and Systematic democratic South Africa were to follow, this country would be a much better place for all to Theology, University of live in. In fact, the continent as a whole through its endeavours in the African Union South Africa, Pretoria, South Africa underpinned by the African Renaissance philosophy would go a long way in forging unity among the continent’s nation states. Biko’s legacy covers among other things identity, Corresponding author: human dignity, education, research, health and job creation. This article will have far Ramathate Dolamo, reaching implications for the relations between the democratic state and the church in [email protected] South Africa, more so that there has been such a lack of the church’s prophecy for the past Dates: 25 years. Received: 12 Feb. 2019 Accepted: 22 May 2019 Keywords: Liberation; Black consciousness; Black theology; Self-reliance; Identity; Culture; Published: 29 July 2019 Religion; Human dignity. How to cite this article: Dolamo, R.T.H., 2019, ‘Stephen Bantu Biko: An Orientation agent of change in South Biko was born in Ginsberg near King William’s Town on 18 December 1946. He died in police Africa’s socio-politico- religious landscape’, custody because of wounds and bruises inflicted upon him on 12 September 1977. He was the 21st HTS Teologiese Studies/ person to die in the hands of the police as the political detainee since the founding of Black Theological Studies 75(4), Conscious Movement (BCM) (Stubbs 1978a:1–2; Wilson 1991:15). His father, Mzingaye, passed a5420. https://doi.org/ 10.4102/hts.v75i4.5420 away when he was still 4 years old and his mother, Duna Mamcete who was a domestic worker, had to raise Bantu and his siblings all by herself. The family was God-fearing and denomination- Copyright: wise they were Anglicans (Wilson 1991:16–18). © 2019. The Authors. Licensee: AOSIS. This work is licensed under the When Bantu was about 16 years of age, he got arrested for activities related to the Pan Africanist Creative Commons Congress (PAC). Although he was later released from detention, he was nonetheless expelled Attribution License. from his school. This experience seems to have sown seeds of rebellion against authorities and people in power in general. He was admitted at a Roman Catholic School called St Francis College in Mariannhill in KwaZulu-Natal as a student in 1964. Biko was an inquisitive young man with a sharp intellect. Priests and nuns who ran the institution were asked very difficult questions, most of which were difficult for them to address and some very embarrassing for them because they had to do with their sexuality. He asked questions around the nature of the Church, its doctrines, traditions, and so on. For example, why should the church services be conducted in Latin when majority of congregants spoke isiZulu and did not know Latin? As Biko did not get satisfactory answers from those conservative monks and nuns, or as Biko himself says, their answers were either ‘unintelligible’ or ‘unacceptable’ (1978a:155), he befriended two clergymen who were more liberal in terms of theology and politics, namely Aelred Stubbs and David Russel. Other incidents that politically impacted on Biko were the 1960 Sharpeville massacre, the formation of the African National Congress (ANC) and PAC military wings, respectively, the apprehension of Nelson Mandela by the police and the Rivonia Treason Trial. Because of political persecutions and brutalities, many political leaders were either in prison or in exile. Fear was palpable across the country. After matriculating at St Francis College, Biko went to the University of Natal in Wentworth in Read online: 1966 to study medicine. But while he was there, medicine was not his only preoccupation; politics Scan this QR code with your became also central to his activities. He became a member of the National Union of South African smart phone or mobile device Students (NUSAS). A defining moment politically dawned upon him when he attended NUSAS to read online. Note: The Church in need of Change (agency), sub-edited by Erna Oliver (University of South Africa). http://www.hts.org.za Open Access Page 2 of 9 Original Research conference held at Rhodes University in 1967. According to believe that a greater force than mortals is responsible for Wilson (1991) quoting Donald Woods, Biko said: creation, maintenance and continuation of life. I am also sufficiently religious to believe that man’s internal insecurity can I realized that for a long time I had been holding onto the whole only be alleviated by an almost enigmatic and supernatural force dogma of non-racialism almost like a religion, feeling that it was to which we ascribe all power, all wisdom and love. (Wilson sacrilegious to question it, and therefore not accommodating the 1991:43) attacks I was getting from other students. I began to feel that there was a lot in the proponents of the non-racial idea, that much as they were adhering to this impressive idea they were in Biko and his friends such as Nyameko Pityana, Mamphela fact subject to their own experience back home. They had this Ramphele and Sabelo Ntwasa decided to visit theological problem, you know, of superiority, and they tended to take us for seminaries in order to conscientise theology students. They granted and wanted us to accept things that were second-class. were regarded as a strategic source because they were going (p. 23) to serve grassroots people in their pews and communities and that black people are very religious, it was an added The use of the English language disadvantaged black advantage. A theology that would address black people in students in that they were unable to follow discussions and their context had to be manufactured at theological make meaningful contributions and the white students seminaries. This theology became known as ‘black theology’ exploited this deficiency. Black students accepted almost (BT) (Duncan 2008:115–140; Motlhabi 2008:3–7; Stubbs everything without question. Black students felt inadequate 1978a:158). BC and BT were therefore propagated almost at and not smart enough to engage their fellow white students. the same time. They should be regarded as sides of the same At that conference, Biko felt that a different kind of mental coin. Biko truly believed that theology students graduating attitude must be created to counteract the white superiority from such seminaries would confront apartheid and become or black inferiority mentality prevalent at the time. This honest interlocutors from a BC and BT perspective. For led to an articulation of a philosophy known as black example, in 1968, he challenged UCM delegates at Fort Hare, consciousness (BC) which led, in turn, to an all-black student ‘to adopt the entire university as their responsibility, that is, organization called ‘South African Students Organisation’ he challenged all staff to see the connection between student (SASO). Black people would encompass so-called Bantus, responsibility and social concerns’ (Duncan 2008:132–133). so-called mixed race and Indians or Asians: Because of the fact that Pityana held positions of leadership This new definition had a liberating effect on many, freeing them in both UCM and Anglican Student Fellowship, BT flourished from the categories defined by apartheid, while others were more at Fort Hare than in other universities. Many seminaries extremely dubious of something that sounded as though it such as Federal Theological Seminary (Alice), St Bedes smacked of racism. (Wilson 1991:24–25) (Umtata), St Peters (Hammanskraal) and Lutheran Theological College (Mapumulo) did revise their respective Although it was initially agreed that SASO would not curricula with emphasis put on practical theology, community disaffiliate from NUSAS, the relationship became so polarised outreach as well as church administration and congregational that SASO had to withdraw its membership of NUSAS. work. As Pityana puts it, ‘Biko built his political system on spiritual foundation … spiritual is … concrete, holistic, The term: bringing the fullness of humanity to bear on the material and ‘Non-White’ was only used briefly and ‘black’ was adopted by objective world’ (cf. Duncan 2008:119). the Black Consciousness Movement because, ‘Non-White’ was a negation of being. It still indicated a desire to become white Biko died a martyr according to Stubbs because he fought eventually in the sense that ‘whiteness’ was the norm to which apartheid with single-minded integrity (1978b:214). Du Toit one attached other people who could not be defined in their own (2008:209) likens Biko to Diedrick Bonhoffer, Biko’s associate terms. (Wilson 1991:26) and friend in the BCM and BT project. They immersed themselves in the struggle and soldiered on amidst trials and SASO leadership divided portfolios among themselves. tribulations until 1994 with the inauguration of democracy in Some were given roles in education, development, South Africa. Now that Biko’s life and some activities have performing arts and ‘in political and theological matters Biko been discussed, it is time to focus more on his ideas, thoughts and Pityana led the field’ (Wilson 1991:28–29). By the way, and insights.
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